رود,مريد,مراد: Wanting, Wanter, Wanted

Lisan Al-Arab

Ibn Manzour

Ra-Wa-Da: verb for seeking, as in someone sent forward to seek something for his or her own folk e.g. scouting for pastures.
لسان العرب
ابن منظور
رود
الرَّوْدُ: مصدر فعل الرائد، والرائد: الذي يُرْسَل في التماس النُّجْعَة وطلب الكلإِ، والجمع رُوَّاد مثل زائر وزُوَّار. وفي حديث عليّ، عليه السلام، في صفة الصحابة، رضوان الله عليهم أَجمعين: يدخلون رُوَّاداً ويخرجون أَدلة أَي يدخلون طالبين للعلم ملتمسين للحلم من عنده ويخرجون أَدلة هُداة للناس. وأَصل الرائد الذي يتقدّم القوم يُبْصِر لهم الكلأَ ومساقط الغيث؛ ومنه حديث الحجاج في صفة الغيث: وسمعت الرُّوَّاد يدعون إِلى ديارتها أَي تطلب الناس إِليها، وفي حديث وفد عبد القيس: إِنَّا قوم رادَةٌ؛ وهو جمع رائد كحاكة وحائك، أَي نرود الخير والدين لأَهلنا

 

Isfahani

Mufradat

Add to this “seeking” components of friendship and patronage.
مفردات ألفاظ القرآن.- للأصفهاني
كتاب الراء
رود
-الرود: التردد في طلب الشيء برفق، يقال: راد وارتاد، ومنه: الرائد، لطالب الكلإ، وراد الإبل في طلب الكلإ، وباعتبار الرفق قيل: رادت الإبل في مشيها ترود رودانا، ومنه بني المرود. وأرود يرود: إذا رفق، ومنه بني رويد

 

This word applies to Allah and to human kind, with different connotations:

In case of Allah it has the meaning of “will” and “volition”, Allah wanting something to be certain ways and wanting it not to be certain other ways:

 

2:185. Allah wills that you shall have ease, and does not will you to suffer hardship

يريد الله بكم اليسر ولا يريد بكم العسر

 

33:17. Say: “Who is there that could keep you away from God if it be ITs/His will to harm you, or if it be ITs/His will to show you mercy?”

إن أراد بكم سوءا أو أراد بكم رحمة

For people to mean pining and yearning:

3:145. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof;

وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا

In the context of Qur’an this word always appeared as verb.

In terminologies of Sufis this word appears as verbal noun as well, and does so in two versions:

مريد

Murid: Wanter seeker wanting seeking Allah.

مراد

Murad: Wanted i.e. wanted drawn and chosen to be loved  by Allah.

The origin in the Qur’an:

42:13. Allah draws unto ITself/Himself who IT/He wills, and guides unto ITself/Himself anyone who turns unto IT/Him.

اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاء وَيَهْدِي إِلَيْهِ مَن يُنِيبُ

لسان العرب
ابن منظور
جبي
وقوله: وكذلك يَجْتَبِيك ربك؛ قال الزجاج: معناه وكذلك يختارك ويصطفيك، وهو مشتق من جبيت الشيءَ إذا خلصته لنفسك، ومنه: جبيت الماء في الحوض. قال الأَزهري: وجِبايةُ الخراج جمعه وتحصيله مأْخوذ من هذا

Murid is seeking by personal volition, Murad is sought, Murid is a wanter, Murad is wanted, Murid is a lover, Murad is a beloved.

Imagine Murid as iron, fashioned into an arrow or projectile or rocket or vehicle  to willfully cast and roam around to seek and scout and find.

Imagine Murad also as iron, not fashioned into any form, yet drawn by a magnet, completely free of control of where it is pulled towards.

Imagine the engineer or the designer who shapes the iron (Murid) into a projectile or a vehicle i.e. a teacher or mentor or Sheikh. To design and guide to a purposeful destination, zigzagging meandering.

Imagine Murad as unformed unattended to and yet moving towards the source of the magnetic force, with most precise accuracy.

Imagine Murid reaching the desired destination and all is done and over with. No residue.

Imagine Murad reaching the source of the magnetic force, and thus magnetized itself, and all that  comes close  to Murad , in lesser force, also magnetized, and those who come close to them in turn, lesser and lesser, magnetized to pull others, even long after Murad is gone!

This residue left by Murad is Ka:

ك

Irfan1: Ka

ذلك

Za-Li-Ka: Za is the single letter meaning ‘this’ and ‘Li’ extends the reach of ‘this’ to a farther distance i.e. ‘that over there’ and Ka (you) for Muhammad peace be upon him. This is the Prophetic Presence of Muhammad, not his biological presence, he is within the state of Insan Kamil (Perfected Eye) and stares from there (Malakut the realm of spirits) to here (Mulk the corporeal realm) to see that either Allah or humanity or both are witness over the incredible gifts and generosity of Allah…

Source: http://www.untiredwithloving.org/panting_horses.html

Lisanul Arab 

Ibn Manzour Afriqi

If you decide to address someone you say so by the usage of Ka in any of the following varieties:
1.    Ti-I-Ka: Ti (This female target) I (Near) Ka (for/regarding/referencing/addressing you)
2.    Ti-L-Ka: Ti (This female target) L (Far) Ka (you)
3.    Ta-Alif-Ka: Ta (This female target?) Alif (Near?) Ka (you)
4.    Ta-L-Ka: Ta (This male target?) L (Far) ka (you)
5.    Ta-Ni-Ka: Ta (This-two target) Ni (?) Ka (you)
6.    Ta-Na-Ka: Ta (This-two target) Na (?) Ka (you)
7.    ‘U-La-‘I-Ka: ‘U (Those plural target) La (?) ‘I (?) Ka (you)
8.    ‘U-La-Ka: ‘U (Those plural target) La (?) Ka (you)
9.    ‘U-La-Li-Ka: ‘U (Those plural target) La (?) Li (Far) Ka (you)

Ka (‘K’ sound in Arabic) addresses a male Ka (K as in cat) or female Ki (K as in kit). The prefix before Ka e.g. Ti or Ta specifies the gender of the target or ‘U specifying the plural attribute of the target. (Dara: The ‘L’ sounds deal with the field of targeting i.e. near or far)

لسان العرب  ابن منظور
فإِن خاطَبْتَ جئتَ بالكاف فقلت تِيكَ وتِلْكَ وتاكَ وتَلْكَ، بفتح التاء، وهي لغة رديئةٌ، وللتثنية تانِكَ وتانِّكَ، بالتشديد، والجمع أُولَئِكَ وأُولاكَ وأُولالِكَ، فالكاف لمن تخاطبه في التذكير والتأْنيث والتثنية والجمع، وما قَبْلَ الكافِ لمن تُشِيرُ إِليه في التذكير والتأْنيث والتثنية والجمع،

 

Ka (‘K’ sound in Arabic) is a Harf (Alphabetized Divine Word), indeed a prehension, prehending the actual existence of an entity in Qidam (Space of all Actualities) i.e. prehending the Primordia of some object in this potential world.

In this potential world we deal with the potentialities of an entity, however we are able to prehend the Primordia of an entity in Qidam in its actualized existence free of all potentialities.

The Subjective-form of this prehension is felt as a Presence i.e. we feel something exists, kind of close by, though we may not have the ability to see the entity or observe the entity with any instrumentation but within us there is a strong feeling of that object being near though out of sight.

Divine Origins
Ka is originally attributed to Allah: Allahumma (O our Lord) La (For) Ka (You) Al-Hamdu (All Perpetual Praise) or Labbay (I am ready to serve/comply) Ka (You).

 

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الثاني >> الفصل السادس في جوامع الأدعية
3653- اللهم لك الحمد شكرا ولك المن فضلا.
(طب ك عن كعب بن عجرة).

 

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف اللام
2387- لبيك اللهم لبيك إنما الخير خير الآخرة.

As with the other personal pronouns, Allah endowed the humanity with the gift of these personal pronouns—in infinitely vitiated forms—so that we are able to communicate with Allah and using the same verbiage to communicate with other humans.

Here again, although we cannot behold Allah, yet we are fully able to feel the subjective-form of our prehension of Allah’s existence in Qidam (Space of all Actualities) i.e. the Divine Presence.

 Irfan2: Seeking no highness over people
 The most important principle for being a Murid, the most obvious attribute of being a Murad, is “lack of seeking” control over people, subjugating them, taking their lands and properties and assuming nobility over them, no lesser controlling their minds!
28:38.  That realm in the hereafter Ka (for you Muhammad), We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious.

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ

Note usage of Ka, this verse carries the residual presence of Murad (Beloved-ness) of Muhammad to this date, to the end of this world, though his biological body gone, his presence is felt, like the pull of the original magnet is felt through consecutive magnetizations:

21:107. And [thus, O Prophet,] We have sent Ka (you) as [an evidence of Our] grace towards all the worlds.

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

And this Presence carries an Irfan: Do not seek highness over people if you are to become Murad, while your Self carried to the other realm of spirits.

 

© 2016-2002,  Dara O Shayda

Slavery in USA: Muslims be warned

http://www.cnn.com/2016/10/30/us/us-prisoner-strike/index.html

American media propagates and celebrates USA as a country with no slavery and overly adorns its history for abolishing slavery .

However that is not the case. Slavery in USA is allowed under the US constitution for those convicted of crimes.  This article is still in US constitution as of today under the 13th Amendment.

Collective Punishment of Muslims have already been practiced in Israel, Myanmar, Syria, Iraq and Egypt , and number of other countries.

US government has never lifted a finger against Israel or Myanmar or Syria or Egypt for the said collective punishment and near-slave treatment of large populations of Muslims.

Clearly American politicians are paving the way for Collective Punishment of American Muslims, which then allows them taking Muslims as slaves since there is a crime attached to their religion, as you observe today they do not distinguish between individual Muslims and organizations of Muslims.

If you say that laws should apply to you as an individual American Muslim, they pause and muse, it is not immediately clear that Muslims as individuals are same as the other non-Muslim individuals. More and more Muslims are viewed as a collective, as a collective to treat under the 13th Amendment in due time.

 

Dara

Ishara: Death

blog-finger-pointing

 

See Also:

http://www.untiredwithloving.org/sabbihi.html#tafsir_ishari 

http://www.untiredwithloving.org/hu_samani.html

 

Imagine pointing at the moon, using finger, muscles and bones of your arm and hand while associating some language with this pointing and as such make others see the moon. For example you point and say: look at the disk-like shape, different crescents for different days of the year, gray spots like hills and valleys. Or you point and say nothing! All the same, thoughts and feelings conjured within your audience.

You do not issue anything of the moon’s true nature and essence, for it is 380,000 kilometers away, out of reach, however in this life we have the endowment of the Ishara faculty , a pointing tool to render something about a remote target.

People look along your arm and hand and finger consequently could place the words in the context of the disk-like stellar object, without traveling to the moon nor becoming an astronomer!

Your words alone have no meaning, your hand and finger alone have no meaning, their inexorable combination does. And does render thoughts which have nothing do with the arm hand finger and acoustics of your voice.

Similar to moon, we point at the word/concept of Death, as was used by Allah, we cannot reach to Allah and we  cannot understand the nature and essence of Death, but we can make Ishara at Death, we can point at the Death and others looking along the vector of this pointing cognize a new thought.

Call that Vectorial Thought or Ishara.

Isarah 1: Apoptosis

Apoptosis (from Ancient Greek ἀπόπτωσις “falling off”) is a process of programmed cell death that occurs in multicellular organisms. Biochemical events lead to characteristic cell changes (morphology) and death. These changes include blebbing, cell shrinkage, nuclear fragmentation, chromatin condensation, chromosomal DNA fragmentation, and global mRNA decay. Between 50 and 70 billion cells die each day due to apoptosis in the average human adult. For an average child between the ages of 8 and 14, approximately 20 billion to 30 billion cells die a day.

 

 

 

What we call Death, is actually a terrific systemic ensemble of processes and highly specialized molecules and atomic structures, with unfathomable parallel operating mechanism, without which the life would not be possible:

Ishara 2. Life only possible upon Death

Cancer is immortality of a single cell, which wrecks havoc in all living organisms:

 

 

Make believe that above Ishara 1-2 are arm hand and finger pointing and the words in the video what you say to people around you to render the concept of Death i.e. pointing at Death.

In English language of Jews and Christians the word death simply means cessation of life:

A permanent cessation of all vital functions :  the end of life

Source: http://www.merriam-webster.com/dictionary/death

 

In the language of Qur’an:

67:2. Al-Ladhi (That Which, Allah) created Death and Life

ٱلَّذِي خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ

 

Death is a designed engineered innovated being, like any other designs engineering and innovations:

Lisan Al-Arab

Ibn Manzour

The Death is a creation from creativity of Allah the Lofty
لسان العرب
موت
الأَزهري عن الليث: المَوْتُ خَلْقٌ من خَلق اللهِ تعالى.

 

In other words Death is not an abstract concept marking the cessation of life, it is an entity which has processes and designs, as does life.

In the verse above Death is mentioned prior to Life, and that was a source of much discussions amongst the grammarians and exegetes of Qur’an:

 

Shaukani

The antecedence of Death to Life might mean:

  1. Death in this life, life in the Life After
  2. Death is a Substratum upon which resides Life

تفسير فتح القدير/ الشوكاني (ت 1250 هـ)

وقيل: المراد الموت في الدنيا، والحياة في الآخرة. وقدّم الموت على الحياة؛ لأن أصل الأشياء عدم الحياة، والحياة عارضة لها.

 

This idea of Death as the cornerstone of life namely the Programmed Cell Death  truly found relative validity around 1970s! So even within the Western Scientific thoughts the concept of Death as the Substratum for life is quite novel and afresh.

Prior to the verse above Allah is mentioned as the Blest who created Death and Life i.e. Death as is Life a true blessing from The Divine Blest One.

Death is blessing, without Programmed Cell Death, for example you would not have toes or fingers!

We would have been hugest blobs of useless organic matter without purpose and functionality.

Therefore Death is a blessing Allah endowed upon every human being, upon every living being.

We did not infer nor interpret these statements as conclusions, neither does the finger pointing at the moon, we simply pointed at the Death, pointed at the Divine Words thus rendered de novo concepts in mind.

© 2016-2002,  Dara O Shayda

الصلاة: Salat or daily canonical prayers

This is a small write up about Salat:

Ibn ‘Ata

http://www.untiredwithloving.org/ibn_ataa_salat.html

Q: Why is our Salat not acceptable and not up to par?

A: Lack of knowledge:

http://www.untiredwithloving.org/defects_of_nafs.html#44

We are absent minded or bored during the Salat because we are ignorant Muslim worshipers! We Muslims need to learn and we Muslims need to acquire knowledge from deep within (Irfan).

As the Prophet peace be upon him said that there is no Salat without Fatiha, therefore putting 2 and 2 together we can safely infer that if we do not have the knowledge of Fatiha we could  and would not perform Salat properly:

Ansari Tafsir of Fatiha

http://www.untiredwithloving.org/ansaari_tafsir_1.html

Father of Rumi a.k.a Baha Walad Tafsir of Fatiha:

http://www.untiredwithloving.org/fatiha_baha_walad.html

Rumi’s Tafsir of Fatiha (collection of poems and sayings):

http://www.untiredwithloving.org/rumi_tafsir_fatiha.html

Qurtubi, Razi, Tabari, Tabatabai, Al-Alusi, Baqli  Tafsirs of Al-Hamd-u

http://www.untiredwithloving.org/qurtubi_1_1.html

 

Dara

 

 

 

 

 

Verses 4:101-104

I find the description of SALAT in verses 101-104 in Surah Nisa (#4) not clear to me. I find their purpose even less clear. The main source of non-clarity is the abundant use of translator’s opinions in parenthesis. When such use of opinions is made I suspect some loss of meaning, or even its possible corruption.

It all started with my trying to understand: إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا  . This partial verse is often cited in support of a rigid timings for Salat and their number (5) in a day. But I realize that to base the understanding on a partial verse is perhaps unsafe.  There may be additional verses on this topic but I have not seen them. So I looked at full verse and it does not add clarity to this partial quote often cited. Then I looked at the preceding and following verse it offered no further transparency. The part  إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا seems to be standing there by itself.

These are my difficulties. If you can point to some sources that might be helpful for me.

النَّفْس: Nafs (Self)

النَّفْس: Nafs (Self)

 

Inside2013

 

 

لسان العرب
والعرب قد تجعل النَّفْس التي يكون بها التمييز نَفْسَيْن،
وذلك أَن النَّفْس قد تأْمره بالشيء وتنهى عنه

Lisan Al-Arab

Ibn Manzour

Arab calls an entity by which two things are discerned Al-Nafs, for example what inclines a man towards good as opposed to foul i.e. discerns between good and bad.

Remark 1: This Rahi (Author) considers “entity by which” as “structure” i.e. a similarity between objects (spaces) which does similar actions or has similar attributes or behaves similarly.

This structure of Nafs is ubiquitous within every human being, quite similar in operations and attributes regardless of the person’s race or culture or religion.

This structure of Nafs is not limited to discernment between good and evil, but discerning between one’s own Self and others i.e. knowing cognizing that I am not you and you are not me; this discernment is exclusively possible by the instrumentation of this fantastic structure of Nafs. Else we could not find each other as different beings, as winds and eddies have no firm boundaries, as we were in the realm of Spirits wherein we could not be told apart.

Allah innovated most novel innovation called Nafs, a structure (similarity) endued in every human being, so otherwise entangled wind-like spirits could be discerned in the life on this planet:

Wa (Emergent) Nafs (Self) and how (amazingly) she was Sawwa (Engineered to Perfection)

وَنَفْسٍ وَمَا سَوَّاهَا

 

Structured for the purpose of discernment:

91:8 and how she (Nafs) was imbued with moral failings as well as with piety!

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

 

This structure much larger than our cosmos! What we feel of our Nafs (Self) is a tiny fragment of the whole structure.

In Qidam (Infinitely Past) we all were like unto  eddies or currents namely spirits, those who loved one another intertwined versus disliked and repelled, and yet therein I could not say “I” and you could not say “you”.

 

Model

Nafs could be modeled as a Capsule, discerning two regions namely interior vs. exterior.

Inside this Capsule placed your person, outside placed other than you.

 

33:37. And what you (Muhammad) concealed within your Nafs (Self)

وَتُخْفِي فِي نَفْسِكَ

 

7:205. And remember your Lord within your Nafs (Self)

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ

 

20:67 and in his Nafs (Self) Moses became apprehensive.

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى

 

This model extends to Allah as well having a Nafs (Self):

5:116. You know all that is within my (Jesus) Nafs (Self), whereas I know not what is in Your (Allah’s) Nafs(Self).

تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ

 

Furthermore the above verses indicate that this Nafs (Self) encapsulates to conceal as well. Therefore the said Capsule of Nafs (Self) has multiple purposes or you might say components.

 

Components

This Rahi (Author) ensembles the different derivations of the same word to render images and to form feelings within the modern English reader as were conjured within the ancient Arab when such words as Nafs were uttered.

 

Discernment

التمييز

Discerning between two entities.

 

With

عِنْد

To have something with one’s Self e.g. within my Self (Nafs) find many questions, I have no knowledge what is with Allah (Allah’s Self Nafs).

5:116. You know all that is within my (Jesus) Nafs (Self), whereas I know not what is in Your (Allah( Nafs(Self).

تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ

 

Individuation

الانفرادية

An entity individuates by means of becoming extraordinary priceless and perfected. Allah did not individuate these Selves as discernible entities unless they are, each, in most perfect and distinctly exotic forms.
لسان العرب
هو من المُنافَسَة الرغبة في الشيء والانفرادية، وهو من الشيء النَّفِيسِ الجيد في نوعه

 

Begotten

المَنْفُوس

There is no Nafs (Individuated Self) that is begotten (Manfus) except her place in Garden and Fire is pre-written, said the Prophet peace be upon him.

لسان العرب

والمَنْفُوس: المولود. وفي الحديث: ما من نَفْسٍ مَنْفُوسَةٍ إِلا وقد كُتِبَ مكانها من الجنة والنار،
ثعلب: نُفِسَتْ ولداً على فعل المفعول. وورِثَ فلان هذا المالَ في بطن أُمه قبل أَن يُنْفَس أَي يولد.

 

Begotten as in born from another another Nafs (Self) while maintaining the connection:

لسان العرب

، قال: وسميت النَّفْسُ نَفْساً لتولّد النَّفَسِ منها واتصاله بها،

 

This opens horizons for new thoughts:

Nafs (Self) as a complex multi-cellular structure which encapsulates and She begets and begotten.

 

Gender

Nafs gendered as female for the said structure that discerns between two entities, Nafs gendered as male to indicate human being or group of humans:

لسان العرب

وقالوا ثلاثة أَنْفُس يُذكِّرونه لأَن النَّفْس عندهم إنسان فهم يريدون به الإِنسان،

 

In the language of Arab the nouns and verbs are gendered i.e. shortest form of a noun or a verb is called Male and the Female the longer form of the noun or verb with suffix of Ta-Ha

ة

or Ha

ها

Remark 2:This terminology of male vs. female noun and verb configurations have nothing to with sexual organ nor reproductive physiology. It does not indicate power and authority in case of male and weakness and inferiority in case of female (as propagated by the Arab male).

Shortest form in terms of number of letters is male gendered, and longer forms female.

So Ruh (Soul, Spirit) is Male gendered and annexed to it the Nafs (Self) for discernment which is gendered as female, since it is the longer form due to the annexation. See Also:

http://www.untiredwithloving.org/kashani_3_5.html

However if Nafs is male gendered then it refers to human being.

 

Nearby Respiration

النَّفَس

التَّنَفُّس

Imagine being in a dark room, Nafas (Respiration) of another Nafs is felt while she could not be seen, yet we sense the breathing and we feel she is there quite close.

If applied to Allah indicates removal of hardship by means of the Nearness of Allah’s Divine Nafs (Self).

 

لسان العرب

وقوله في الحديث: بُعِثْتُ في نَفَس الساعة أَي بُعِثْتُ وقد حان قيامُها وقَرُبَ إِلا أَن اللَّه أَخرها قليلاً فبعثني في ذلك النَّفَس، وأَطلق النَّفَس على القرب، وقيل: معناه أَنه جعل للساعة نَفَساً كَنَفَس الإِنسان، أَراد: إِني بعثت في وقت قريب منها، أَحُس فيه بنَفَسِها كما يَحُس بنَفَس الإِنسان إذا قرب منه، يعني بعثت في وقتٍ بانَتْ أَشراطُها فيه وظهرت علاماتها؛ ويروى: في نَسَمِ الساعة، وسيأْتي ذكره والمُتَنَفِّس: ذو النَّفَس.

 

From this terminology came Nafas Rahmani or Rahman’s Respiration which indicates wind-like or something flow-like on this planet that removes the hardship from people and provides them with relief.

 

لسان العرب

والنَّفَس: الفَرَج من الكرب. وفي الحديث: لا تسبُّوا الريح فإِنها من نَفَس الرحمن، يريد أَنه بها يُفرِّج الكربَ ويُنشِئ السحابَ ويَنشر الغيث ويُذْهب الجدبَ، وقيل: معناه أَي مما يوسع بها على الناس، وفي الحديث: أَنه، صلى اللَّه عليه وسلم، قال: أَجد نَفَس ربكم من قِبَلِ اليمن، وفي رواية: أَجد نَفَس الرحمن؛ يقال إِنه عنى بذلك الأَنصار لأَن اللَّه عز وجل نَفَّس الكربَ عن المؤمنين بهم، وهم يَمانُونَ لأَنهم من الأَزد، ونَصَرهم بهم وأَيدهم برجالهم، وهو مستعار من نَفَس الهواء الذي يَرُده التَّنَفُّس إِلى الجوف فيبرد من حرارته ويُعَدِّلُها، أَو من نَفَس الريح الذي يَتَنَسَّمُه فيَسْتَرْوِح إِليه، أَو من نفَس الروضة وهو طِيب روائحها فينفرج به عنه،

 

Ishara (Vectorial Pointing)

Molecular Self(Membrane Capsule): Liposome

A liposome is an artificially-prepared spherical vesicle composed of a lamellar phase lipid bilayer. The liposome can be used as a vehicle for administration of nutrients and pharmaceutical drugs.

A liposome encapsulates a region of aqueous solution inside a hydrophobic membrane; dissolved hydrophilic solutes cannot readily pass through the lipids. Hydrophobic chemicals can be dissolved into the membrane, and in this way liposome can carry both hydrophobic molecules and hydrophilic molecules. To deliver the molecules to sites of action, the lipid bilayer can fuse with other bilayers such as the cell membrane, thus delivering the liposome contents. By making liposomes in a solution of DNA or drugs (which would normally be unable to diffuse through the membrane) they can be (indiscriminately) delivered past the lipid bilayer. A liposome does not necessarily have lipophobic contents, such as water, although it usually does.

Clear partition of interior vs. exterior:



 

Impromptu

Q: Are there any examples of entities without Self?

A:

Electrons

Many Physics experiments fail to identify the individual electrons i.e. there is no way to fix one electron and tell it apart from all other. In cases that is possible the original system ceases. Therefore there is indication that Electrons might not have the concept of the Self as we do and understand.

 

Clouds

Clouds are incredibly large entities teeming with microbial life and operations. It is now suspected that these microbial forms operate as  a collective to cause rain or snow or hail, or to stop such nucleation of the water vapor, while they transport themselves to the crust of the earth and ride upwards back to the cloud.

This life-form of the Cloud stretches many thousands of kilometers and yet difficult to say where it starts and where it ends, what is a sub-part, which part is this cloud and which part is another cloud.

This Rahi (Author) calls these clouds as Dis-Organisms!

Organism is compact with well-known boundaries of its being, Dis-Organism is as alive though non-compact i.e. has no discernible boundaries for being.

Therefore we model clouds as Dis-Orgnismans without Nafs (Self).

 

© 2016-2002,  Dara O Shayda

Nasafi’s Advice for Murids (Seekers)

Nasafi’s Advice for Murids (Seekers)

 

 

 

 

 

 

 

 

 

 
See Also:
http://www.untiredwithloving.org/kashani_knowledge.html 

From the conclusion of Manāzil Al-Sā’rin by Nasafi:

O Darwish!

No matter what rank of knowledge you attained, and in each and every such rank, never rely upon your mind and your acquired knowledge and do not ever dare to consider or call your Self scholar or seeker of Truth or some such lofty titles.

Do not make a new field or school of thought or do not fabricate a new sect based upon your thoughts.

In other words no matter what rank of knowledge you reached, you must imitate the Prophet and do not forsake his Shari’at (Prophetic Ways); for sure all those who invented new false-religions and misguidance they were once  the virtuous scholars who placed full trust upon their minds and knowledge; each made a new claim as the final truth and refuted others’.

With certitude you know that there is only one Truth (Haqq), consequently they cannot all be of the same truth and yet differing. Now that you know these have no truths and yet claiming the truth, therefore (learn from their mistakes) and do not rely upon your mind and your knowledge to call yourself a scholar or a seeker of truth (who has already found it), since you will be one of them.

O Darwish!

Know forsooth that calling yourself a scholar or seeker of Truth is the deception of your Nafs (Self). Do not be deceived by the Nafs (Self) and know for sure that the foundation of all misguidance is the preference of Nafs’(Self’s) desires over Allah’s Ascent (Ridha)—Allow that not!

End and Al-Hamdu (All Perpetual Praise) for the Lord of Multiverse.

خاتمۀ کتاب منازل السایرین
بسم اللّه الرحمن الرحیم
الحمدللّه رب العالمین و العاقبة للمتقّین، و الصلوة و السلام علی انبیائه و اولیائه، خیر خلقه، و علی آلهم و اصحابهم الطیّبین الطاهرین.

 

در بیان نصحیت
ای درویش! در علم و معرفت در هر مقامی که برسی، و در هر مقامی که باشی، باید که اعتماد بر عقل و علم خود نکنی و خود را محقّق ندانی و نام ننهی، و برای خود طریقی پیش نگیری، و باندیشۀ خود مذهبی نسازی، یعنی در علم و معرفت درهر مقامی که باشی، باید مقلّد پیغمبر خود باشی و دست از شریعت وی نداری، که جمله اهل بدعت و ضلالت فضلا و علما بودهاند که اعتماد بر علم و عقل خود کردند، و هر یک این دعوی کردند که آنچه حقّ است ما داریم، و دیگران بر باطلاند و هر یک این گفتند و میگویند که محقّقیم و دیگران در خیالاند. و ترا بیقین معلوم است که جمله بر حقّ نتوانند بود، که حقّ یکی بیش نباشد. و چون بیقین دانستی که جمله بر حقّ نیستند و جمله دعوی حقیقت میکنند، اکنون تو اگر اعتماد بر عقل وعلم خود کنی، و خود را محقّق نام نهی، یکی از آن باشی که گفته شد.
ای درویش! بیقین بدان که این غرور نفس است که میگوید که تو محقّقای، و دیگران درخیالاند. بیش غرور نفس مخور و از خیال و پندار بیرون آی و بیقین بدان که بنیاد همه گمراهی تقدیم هوای نفس است بر رضای خدای و روا مدار! و این نصیحت ازمن قبول کن، و احتیاط از دست مده، یعنی شریعت را فرو مگذار که هر کس که شریعت را فرو گذارد، البّته پشیمان شود، که «ترک الاحتیاط و الحزم سوء الظنّ». هیچ زیان نخواهد داشت، که نفس آدمی بطبع کاه است و او را بکامی باید داشت، تا بکاری مشغول شود، و اگر نه، خود را و ترا بدبخت دو جهانی کند.
تمام شد و الحمدللّه ربّ العالمین

Dara: Call your Self nothing, avoid titles, no silly gowns and robes (are you a clown?), shun the followers, spend much time with the beginners, if you do not do something do not teach it instead teach something your Self does well and frequently, focus on members of your household first and foremost and then those surrounding you, accept no salaries but if you are starving accept a meal or transportation fee, satisfy your Self with your own woman and avoid desiring those coming to you for knowledge, walk or use public transportation, live below the average of your people, dress like them and eat like them, speak when spoken to for Allah needs no scholar to teach ITs servants, give your knowledge freely, accept corrections and expect no respect or approval from people, allow no one to serve you be it a cup of coffee, spend much time with the poor, prepare your meals clean your house and shop little.

But above all keep the following Dhikr (Remembrance):

2:255. And They shall not encompass anything of ITs Knowledge except by what IT willed

وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ

There is no one with any source of power who can snatch even tiniest knowledge from Allah, if you have knowledge it is not achieved it was an endowment from Allah.

© 2010-2002,  Dara O. Shayda